The relationship between the fields of psychology and spirituality can best be described as contentious. A historical separation between these areas, which can be traced back to the thinking of Freud and Charcot has resulted in a lack of research concerning the relevance of spirituality within a mental healthcare framework and moreover has led to the exclusion of this practice as a component in many psychological training programmes. Recent research, however, illustrates a shift towards a greater acknowledgment of the role of spirituality in therapeutic contexts, both in the South African context and abroad. An exploratory, interpretive case study was undertaken in order to explore the experiences of a sample of educational psychologists (n=4) in the Gauteng area regarding this practice. Data sources comprised semi-structured interviews, documented in verbatim transcripts of audio recordings. Findings indicate that the approaches and attitudes of both spiritual educational psychologists and clients appear to influence the psychologists’ utilisation of a multicultural approach. This multicultural approach seems to inform the framework, which may be represented by the Respectful model (D’Andrea & Daniels, 2001), within which these psychologists include spirituality in therapeutic practice with their spiritual clients. Findings regarding the practical application of the inclusion of spirituality in therapy suggest that the utilisation of theistic consent as well as the addition of spiritual themes and interventions may provide an effective framework regarding this practice. Both challenges and advantages tend to arise from the inclusion of spirituality in therapy. Challenges included countertransference, inner conflict arising from multiple roles and limitations in discussing spiritual issues. Various advantages were found pertaining to the client, the therapeutic relationship and the educational psychologist. Insights gained from the study may contribute towards the generation of ethically sound methods with which to address spiritual belief systems in therapeutic contexts and the establishment of the significance of spirituality as a component of a multicultural approach to psychological practice. / Dissertation (MEd)--University of Pretoria, 2017. / Educational Psychology / MEd / Unrestricted

This thesis proposes that the narrative engagement of ethical leadership is foundational for contemporary Lay Ecclesial Leadership of ministries of the Catholic Church in Australia. It is argued that in the appointment of women and men as board directors it is essential to develop a clear articulation of the key competencies, character strengths and public values for lay ecclesial leadership of ministries of the Australian Catholic Church. The formation process proposed for such appointees has its foundations in the sacrament of Baptism, the Vatican II “universal call to holiness”, the vocation of the laity and Ignatian spirituality. Its manifestation is lived out in the ethical leadership of Walter Earl Fluker and the notion and practice of pilgrimage.

Previous research suggests that adverse childhood experiences (ACEs) can greatly impact a child’s physical, mental, and emotional wellbeing later in life. ACE exposure has been associated with lower levels of empathy in the literature. Spirituality is often associated with a number of positive outcomes, including those associated with empathy, like prosocial behaviors. The present study examines spirituality as a buffer against reduced empathy in those with exposure to adverse events in childhood. Participants for this study were recruited through the SONA research platform at East Tennessee State University as part of a larger research project, the REACH (Religions, Emotions, and Current Health) study. Results of this study did not support the working hypotheses that we would find a negative correlation between ACEs and empathy, as well as a moderation relationship via spirituality between ACEs and empathy. However, we did find that empathy was positively associated with spirituality, and ACEs were negatively associated with spirituality. Future research should dig deeper into the relationship between ACEs and empathy, as well as search for other possible protective factors for the effects of ACEs.

On November 7, 1928, Virginia Woolf wrote in her diary that her 1931 novel, The Waves, would be an "abstract mystical eyeless book" (Diaries 3; 203). In her personal writings, she also referred to the novel as "an endeavour at something mystic, spiritual; the thing that exists when we aren't there" (114). From the initial inspiration for the novel to her own notes, Woolf envisioned The Waves to be "spiritual" above all else. This project examines Woolf's engagement with spirituality throughout The Waves, particularly in the moments in the novel in which the queer characters--Rhoda and Neville--express sexual desire. In doing so, I suggest that Woolf engages in a queer spirituality--a spirituality that conveys both a queer sexual desire and identity. For Rhoda and Neville, and in some ways Woolf herself, that desire remains unachieved, suggesting that Woolf viewed spirituality as a means of expressing a queer identity that was oftentimes frustrated and unfulfilled. In that frustration, however, Woolf also appears hopeful for a future, a potentiality, in which queer individuals could express their queerness openly.

Thesis advisor: John Baldovin / Thesis advisor: Brian Dunkle / Thesis (STL) — Boston College, 2021. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

An ancient story from Bhagavata Purana may be relevant to the psychology and spirituality of palliative care in modern medicine. This article brings an ancient Indian story that people still use during the grieving process. Symbolism of the old story is explained in a modern perspective.

An ancient story from Bhagavata Purana may be relevant to the psychology and spirituality of palliative care in modern medicine. This article brings an ancient Indian story that people still use during the grieving process. Symbolism of the old story is explained in a modern perspective.

The psychological construct of temptation is understood largely to be the undesirable conflict between short-term urges and long-term ideals. Likewise, the resolution of temptation is thought primarily to be a function of self-control. The common cultural understanding of temptation necessarily involves the notion of evil, including its connotations on a transcendent level. However, the psychological study of temptation largely has excluded religious and spiritual factors, whether examined by social psychology, addiction psychology, or the psychology of religion and spirituality. A more comprehensive conceptualization of temptation is needed to better understand its influence on the human condition. Indeed, temptation necessarily includes not only undesirable, but illicit and transcendent levels of experience. Including the transcendent in the psychological conceptualization and study of temptation would lead to more effective measurement, which would allow a broadened approach to the basic science of temptation and thereby a more inclusive application of temptation in clinical settings. As such, issues related to context and measurement are discussed and a more adequate definition of temptation is proposed. Consequent clinical implications include understanding the valenced expression of temptation and the valenced effect of temptation (on health and prospection). Implications of patients' experiencing transcendent-level temptations are discussed and a case example addressing the dysfunctional effect of transcendent- level temptation in couples therapy is provided.

Psychology and religiousness/spirituality continue to be perceived as incongruent and incompatible, often resulting in a disconnection and suboptimal level of collaboration between the two fields to the detriment of healthcare. Nevertheless, forgiveness, or an absence of ill will, is a construct central to both mainstream world religion/spirituality and the field of psychology. Understanding and recognizing the construct of forgiveness and its mutually central application can foster increased collaboration between the fields. As a result, individually and collectively, the two fields will be better able to expand and further develop their many shared principles in the service of better healthcare.

The purposes of this qualitative descriptive study were to explore the meaning of spirituality as described by aging adults in various states of health, to describe the relationship between spirituality and health, and to explain client expectations for healthcare providers related to spirituality. All identified meanings and themes were compared to the characteristics of spirituality proposed by Betty Neuman in the Neuman systems model to determine the credibility of the model for assessing and guiding holistic nursing practice. Three themes were formulated: a) Spirituality is an individual, conscious, committed connection to God, requiring a human response; b) positive spirituality contributes to personal wholeness and health; and c) spirituality sustains and comforts in times of stress.